and value in reference to other circumstances, or yet future contingencies and changes.

One lesson, certainly, we learn from the whole of the lives of these patriarchs, and that is, the sad and melancholy results of what was suffered in that age; namely, polygamy. In every instance, and it is worthy of the notice of those who find fault with the Bible because it records the polygamy of the patriarchs as if history were sinful because faithful, -in every instance where that polygamy is shown to have existed, the issues and effects of it are recorded, also, as most calamitous and sad. Here you have Rachel and Leah leading a life of misery and envy, wretchedness and bondage; and in every instance in which you find more wives than one, you find that the issue was just what might be expected, and what God has unequivocally declared misery to the subjects of it, mischief to society, and the source of innumerable sins in the sight of God.

There is no question that the history of humanity in the Bible is the history of a progression; not the progression of humanity left to itself, as if it could achieve its own perfection, but the history of a progression in humanity as influenced by the lights, and motives, and effects, of the Gospel, till we come to those perfect and beautiful types of it presented by the Apostles, the Evangelists, the Saints, and the Martyrs, in the New Testament Scriptures.

We must always recollect, too, in reading these patriarchal facts, that every mother in Israel longed to be the mother of a son, because inspired by the constant hope of Him who was the burden of every prophecy, and destined to be "the Light to lighten the Gentiles," and to be "the glory of his people Israel." Hence, for a wife to have no children in ancient Israel was a reproach; even for one to be the mother only of daughters, was reckoned then-however profitable a daughter was when the husband gave, as usual, a dowry for

her

a reproach. And hence, to be the mother of a son, and, as it is stated in the twentieth verse, to be the mother of six sons, was regarded as one of the highest blessings and distinguishing honors that could be possibly conferred upon a mother.

We see here Jacob's management in reference to the cattle. Laban was an avaricious, miserable, and, if one might use the expression, selfish wretch. His whole conduct was that of a low, mean, grasping miser, anxious to make the most of everything that came within his reach, and ready to coin even his daughters, or the highest morality, into gold. He made a bargain with Jacob, and Jacob, evidently joining with him in this respect, made a cleverer bargain with him. That bargain, if Jacob did not know that the plan he adopted would be the means, when it was presented to the cattle, of impressing, through the senses of the females when with young, upon all the young cattle the likeness that he wished,

if he did not know it, then his bargain was not so criminal; but if he knew that that impression could be created on the mothers which would make the young they should bring forth what would mark them his, he was guilty of the greatest cheatery, dishonesty, and sin. And, even if he did not know that, yet the last part of the plan is indefensible. "He put not in the feebler, so that the stronger were Jacob's, and the feebler were Laban's." This was cheating, dishonesty, and deception, in patriarch or heathen. But, then, when you see these things occur in these men, do not such things occur still? Have you never met with anything of the kind on the Royal Exchange, in the counting-house, before the counter, in business and trade? Not that the occurrence of it justifies it. But it shows man is what' man was. Dishonesty is dishonesty, if all the kings of the earth should uphold it and practise it. Dishonesty is dishonesty, if all the prophets and patriarchs of the Old Testament were to be guilty of it.

And we are not to palliate dishonesty and crime because it is predicated of an ancient patriarch.

We have in this chapter another picture added to the gallery of pictures of what men are. These pictures of what human nature is will draw to a close, and be succeeded by proofs of what the Lord is. I suspect we know not all the depths of the human heart; and the mere glimpse that we get occasionally is but the lifting of a little of the veil, that we may see what is still behind; and we ought, therefore, only the more earnestly to pray that God would be pleased to give to each a new heart, and to hasten that blessed epoch when there shall be sunshine without one cloud, purity without alloy, piety without hypocrisy; and all things restored, not only to their pristine physical, but to their first moral and spiritual, harmony with God and with his will.

CHAPTER XXXI.

LABAN'S CHARACTER HIS SONS CHANGE IN LABAN TOWARD JACOB
JACOB'S RETURN
JACOB'S EXPLANATION TO HIS WIVES.

THE character of Laban still continues to show itself of the same avaricious and grasping stamp that we found it to be at the beginning of his history. Age does not appear to have mitigated his worst characteristics. The sons of Laban, who seem to have inherited the temper and the spirit of their father the same love of money, and the same regret at any profit escaping themselves were among the first, knowing what an avaricious heart they had in their father's bosom to appeal to, to make the remark, "Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory." The word glory is the translation from the Hebrew of the word Kabod, and means properly, weight, mass, or substance. Men have been in the habit of feeling in all ages that money alone has weight and worth, and is enduring substance; and so what man thinks has the most weight and worth upon earth, though he so thinks erroneously, is transferred to express that which is truly worthy of the name-glory everlasting. Jacob soon noticed in Laban's countenance the effect of the suspicions and evil sentiments conveyed into his heart by his sons. He noticed that Laban's countenance had not that bland and friendly tone that it had before, or "was not toward him as before." In other words, he suspected that he was about to try to find out the occasion of a quarrel, or a pretext for one.

It would be a very interesting analysis to trace out in this world's history how many quarrels have been kindled by reason of artificial causes being found out, or struck out, and so the quarrel courted and provoked for the quarrel's sake. It appears that Laban tried to seek out the occasion of a quarrel, in order that in the excitement he might take back as much of the property as he could that Jacob had, honestly or dishonestly, earned. God put an end to the quarrel by directing Jacob to leave that place, and to return to the homestead of his fathers, and to his kindred and his people. Jacob immediately" called Rachel and Leah to the field," to make this communication. This one text reveals the fact that he treated Laban no longer as a friend, but as a foe, for he did not dare to return as usual, and meet Rachel and Leah at their father's home. He sent a messenger, instead, to request them to come out into the field, to tell them there the new crisis that had occurred, from divine intimation, in his history, and the necessity of escape from their father, Laban. He narrated the whole facts of the case, as appears from the fifth and sixth verses, that the daughters might see it was not his fault; and he told them with honest truth, "Ye know that with all my power I have served your father; "— and he might have added, “ And this is all the thanks I get for it." "Your father hath deceived me, and changed my wages ten times; "— ten times, as used here and in similar cases, denote simply a multitude of times; -"but God suffered him not to hurt me." He then alludes to the bargain that he struck with Laban in the previous chapter- a bargain not constructed with all the liberality which Jacob ought to have displayed, but the results of which Laban was perfectly willing to acquiesce in, whatever those results might be.

We read next of God's appearance to him, and of God's promising to be with him. And Rachel and Leah then said, Is there yet any portion or inheritance for us in our father's

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